The Realms of Existence of Tibetan Buddhism“All the beings of Samsara belong to one of these s

The Realms of Existence of Tibetan Buddhism“All the beings of Samsara belong to one of these six gates or realms. The higher realms include the deva-loka (world of gods), asura-loka (world of angels or demigods), and nara-loka (world of humanity). the lower realms include tiryak-loka (world of animals), preta-loka (world of hungry ghosts), and the naraka-loka (’hell’). In each realm, the pattern of existence is based on predominating klesha. (in order, the kleshas are pride, paranoia or jealousy or dissatisfaction, ignorance, craving, and aggression.) Those beings living in the human realm are considered very fortunate because the bonds of ego are supposedly weaker, allowing a greater possibility of achieving enlightenment. In the world view of the Tibetan Buddhist, all phenomena are thought of as transitory, illusionary, and non existent (except in the mind that perceives them). All states of being (such as heaven or hell) and entities (such as gods, demons, spirits, demons, or people) are viewed as phenomena dependent on cause. This cause (or tendency) is the need to manifest and experience the existence of samsara (the wheel of karma). As long as this “first cause” is not overcome by enlightenment, all of the individual karmas (tendencies) of samara must incarnate, continuing the cycle of death and rebirth.Seen this way, the after-death existence is only a continuation of the before-death existence under charged conditions or circumstances. Both before- and after-death existence is still karmic (dependent upon previous actions). The after-death state is thought to be a dreamlike series of visions resulting from the state of consciousness (and previous life karmas) of the deceased. Unless enlightenment is achieved, rebirth into one of the six realms (and eventual rebirth in the human realm) is inevitable. Enlightenment is defined as the realization of the illusionary nature of samsara and the direct experience of nirvana. The stages between death and rebirth are divided into three phases called bardos (described in the Tibetan Book of the Dead):1. Chikhai Bardo (”Transitional Sate of the Moment of Death”)In this bardo, the knower is unaware of the occurrence of death. The Clear Light (which is liberation) dawns in its primordial form, but if the knower does not recognize it, he/she becomes aware of the fact of death and passes to the next bardo. 2. Chonyid Bardo (”Transitional State of Experiencing Reality”)This bardo is made up of symbolic visions created by the karmic reflexes created by actions performed on the material plane. These visions are the “peaceful and wrathful deities” described in the Bardo Thodol. 3. Sidpa Bardo (”Transitional State While Seeking Rebirth”) This bardo ends when the conscious principle has taken rebirth in the human (or some other) realm.  “There will shine upon thee, the lights of the six sangsaric lokas. The light of that place wherein thou art to be born, through the power of karma, will shine most prominently.”When the lights of the six realms are encountered, the journeyer is instructed to close the “womb door” by meditating upon his/her tuterlary deity and striving toward the Clear Light beyond rebirth. At this stage, the Clear Light is perceived as emanating from beyond the “dim lights” (represented by the six colors associated with the realms) of existence. The descriptions of the bardos given in the Tibetan Book of the Dead were intended to be read to dying monks. (Some say that all is necessary to achieve enlightenment is to simply recognize the Clear Light when it first appears.) Sometimes rituals using a bone (or other witness) of the deceased are performed to provide post-mortem guidance through the bardo stages. For the modern student, this system may be used as a general model describing the approach to a peak, transcendental experience, and the subsequent reintegration and return to “earthly” consciousness. The serious student may find it worthwhile to compare the Tibetan Book of the Dead with its Egyptian counterpart (called, not surprisingly, The Egyptian Book of the Dead.) While the Egyptian Book of the Dead is based on a very different cultural foundation, it is remarkably similar to in its overall structure and aim (which is to guide the deceased through death and rebirth).Also, Timothy Leary, Richard Alpert, and Ralph Metzner found (during the Harvard hallucinogen experimentation in the 60s) that subjects tended to describe the same types and sequences of imagery during hallucinogenic experiences as are described in the Tibetan Book of the Dead. This implies that states described as bardos are basic to human consciousness (as opposed to being primarily culturally learned). Those who are interested in this line of inquiry should read the Psychedelic Experience by Alpert, Leary, and Metzer.“-Bill Whitcomb, The Magician’s Companion, A Practical & Encyclopedic guide to Magical & Religious Symbolism. -- source link

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